[Don’t forget to see the Halacha
Encounters below!]
This week’s parsha starts out by stating that Yaakov resided
in the land of Egypt for seventeen years, and that in
total he lived 147 years. Why is it important to first
tell us how many years he lived in Egypt? After all, in the
previous Sedrah of Vayigash, Yaakov tells Pharaoh that he has lived
130 years. If we do the math, just telling us his full term
of years, we can readily figure out that he lived the
last seventeen in Egypt. Also, that number 17 looks
quite familiar, does it not?
To answer both questions, the Radak
as well as others learn that the Torah is pointing out a little irony. At the
beginning of Vayeshev, the second verse states: “These
are the generations of Yaakov- Yosef, seventeen years
old, was tending sheep with his brothers.” We all know what
occurs next. Yosef’s brothers sell him to a band of Ishmaelites
and so begins the descent to Egypt. The first seventeen
years of his life Yosef is under the loving protection
of his father Yaakov. It is during this period that
Yaakov has a clear mind and Ruach Hakodesh- the ability
to understand Hashem’s intentions. Once Yosef is sold and presumed
dead, Yaakov loses his elan d’sprit as well as Ruach Hakodesh.
It is not until 22 years later that they are reunited, and Yaakov’s
spirits are renewed- the last seventeen years of his life. Tanna Dvei
Eliyahu Rabba states: “If the last days are good, it is as
if all the days are good.” Or as Koheles simply puts: “Tov
Acharis Davar”- the last is the best...
This same first verse that recounts
Yaakov’s seventeen years
in Egypt also enumerates his full life span in a method
different than the one used for the other tzadikim who
preceded him. The Torah states that Yitzchak lived “one hundred
and eighty years,” and that the life of Sarah was “one hundred, twenty,
and seven years.” Jacob, however, lived “seven years, forty,
and one hundred years.” Why the reverse methodology? Several
commentators offer similar explanations indicating that it
is to teach us that Yaakov’s life was bitter and shortened
compared to his father and grandfather. The Ohr Hachayim
Hakodesh offers a different view. He explains that Yaakov
was at his happiest during the 41 years when he was near
Rachel (his true soulmate) and Yosef (his favorite child). He adds,
quoting Segulos Moshe, that a person’s first six years are
his happiest, as he is unencumbered with worry. If we
combine Yaakov’s first six years with the forty one happy years
he had with Rachel and Yosef, we reach 47 years. Just as the
Torah starts out the verse to tell us that just as Yaakov did
indeed have happiness in his last seventeen year’s (which were
in Egypt), so too the Torah tells us that the best years
of his life were “seven and forty.”
The first four verses of Vayechi
contain nine verbs beginning with a vav- yud. The Gemara in both Sanhedrin 70a and
Megilah 10b comment on the “Vay” sound generated by vav-yud
as the portent of bad tidings. The fact is that this
grammatical style is incorporated into “Vav Hamapeches”-
the vav that changes. In our Holy Scriptures, it is most often
used to reverse what would normally be a future tense to past,
and vice versa. Simply put, it connotes the eternity
of action.
The Vav is also part of the name
of Hashem. It symbolizes the hook or outstretched hand of the Almighty as involved
in the actions of our forefathers. Hashem may lead and
guide us, but we must do. Happiest in his old age, Yaakov again
is renewed with Ruach Hakodesh. He knows and feels the
path he and his sons- Bnei Yisroel- are on and he also
remembers the promise of redemption. He makes his children promise
to bury him in the land of his father and grandfather. His children
renew his faith for the future as they vow at his deathbed
their recognition of the One and Only.
One day we will again in unison recognize
the Oneness of the Master of the Universe.
Mr.
Teren is a 10-year veteran of the Kollel’s night time Daf
Yomi Shiur.
Halacha Encounters
Chazoras HaShatz
Halachos
and Conduct for the Repetition of Shmoneh Esrei
Rabbi Moshe Rosenstein
The most fundamental part of each of our three daily tefillos is
certainly the tefillah of Shmoneh Esrei, the
19 brochos that Anshei Knesses HaG’dolah authored
for each and every Jew to pray in quiet meditation before HaShem.1 Chazal instituted
that immediately following this tefillah at Shacharis and Mincha,
the Shliach Tzibbur (leader of the services) is to repeat
the entire Shmoneh Esrei aloud for all to hear.2 In
the times of the Mishna and Gemora, there were
many people who were not fluent in the text of the daily prayers. Given
that, and the fact that there were not enough printed copies
of the text of the prayers available, the original impetus
for the institution of this repetition of the tefillah was
in order to give those who could not say the Shmoneh Esrei themselves
an opportunity to fulfill their responsibility to pray by listening
intently to the tefillah of the shliach tzibbur.3
In truth, however, as with many decrees of Chazal,
the reason given for this tefillah in the Gemora is
only the tip of the iceberg. The seforim bring down
a much deeper reason for the repetition out loud of the Shmoneh
Esrei. They explain that this second Shmoneh Esrei is
actually a far more powerful tefillah than the first,
personal, quiet one.4 This tefillah, said
specifically out loud, reaches “higher” and is more impervious
to being “deflected.” Any imperfections that existed in one’s
personal quiet tefillah are actually “repaired” by his
paying attention to the Chazoras HaShatz properly.5 The
Vilna Gaon zt”l explained that if one feels his tefillos are
not being answered, he should focus on paying attention to Chazoras
HaShatz, for that tefillah is accepted more by HaShem
than the personal one.6 Keeping the immense power
of this tefillah in mind, we can approach the practical halachos with
a new appreciation.
Basic
Conduct
During Chazoras HaShatz, the tzibbur is to remain
silent and pay attention to the words of the shatz. Some poskim tell
us that it is preferable to focus on the Chazoras HaShatz “inside,” following
silently7 along with him in the siddur.8 It
is preferable for one to stand9 in one place10 for Chazoras
HaShatz. If one is weak, it is permissible for him to
sit.11 It is still, however, preferable to stand
from the beginning of Chazoras HaShatz through Kedusha.12 Additionally,
when it comes to Modim (the time at which the tzibbur must
bow together with the chazzan, one who is sitting, for
whatever reason, must stand (if possible) in order to bow from
a standing position.13
Talking
During Chazoras HaShatz
Speaking during Chazoras HaShatz is strictly forbidden.14,
15 Given what the Poskim and Mekubalim tell
us regarding this special tefillah (above), it is
perhaps understandable why the Shulchan Aruch uses
extremely harsh language for one who speaks during the chazzan’s
repetition of Shmoneh Esrei. Regarding this halacha is
the only place in the entire Shulchan Aruch that the
phrase “gadol avono m’niso, his sin is too great to
bear” is used.16 The Gedolei Acharonim even
encourage shuls to have an appointed person to see to it
that there is no talking during Chazoras HaShatz [and
indeed to mete out “punishments” or humiliate publicly those
who speak at that time.]17
Learning
During Chazoras HaShatz
The halacha is clear that if there are not at least
nine people listening to the chazzan and answering amein to
his brochos, his brochos are as if they were “livatolah,
in vain.”18 There is therefore no question that
if there are only nine people available for answering that
they are all prohibited from engaging in any sort of learning
during Chazoras HaShatz.19 However, in addition
to one’s own requirement to listen to the Shatz, there
is another issue that has been brought up. The Gedolei
HaPoskim have unanimously ruled that one may not learn – even
if there are enough others listening and answering – as others
may learn from this to take Chazoras HaShatz lightly
and may come, G-d forbid, to even speak during that time. Despite
the seemingly widespread nature of this practice, the Poskim do
not seek to justify or find reasons to permit it. In fact,
they consistently forbid and discourage it.20 HaGaon
Rav Chaim Kanievsky shlit”a even suggests that one may
not be “yotzei” with learning done at that time, as
it is a mitzvah haba’ah b’aveirah.21
B’ezras
HaShem, in these difficult times for Klal
Yisroel, we should be zocheh to have all of
our tefillos accepted and answered.
Notes:
Rabbi
Rosenstein learns full time in the Kollel and is a frequent
contributor to Halacha Encounters.
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